We stopped to observe the howler monkeys, which move in lines across the intricate branches linking the jungle trees in packs of thirty and forty. While watching this new spectacle we met a group of Indians on their way to the Caripe mountains. They were completely naked, like most Indians in these lands. Behind them came the women, laden with heavy packs, while all the men and boys were armed with bows and arrows. They walked in silence, staring at the ground. We would have liked to ask them if the Santa Cruz mission, where we hoped to spend the night, was far off. We were exhausted, and thirsty. The heat was increasing as the storm approached, and we had not found any springs. As the Indians invariably answered si padre and no padre we thought they understood a little Spanish. In their eyes every white is a monk, a padre. In the missions the color of the skin characterizes the monk more than the color of his habit. When we asked those Indians if Santa Cruz was far off they answered si or no so arbitrarily that we could make no sense of their answers. This made us angry, for their smiles and gestures showed that they would have liked to direct us as the jungle became thicker and thicker. We had to leave them; our guides, who spoke the Chaima language, lagged behind as the loaded mules kept falling into ravines.

The San Fernando missionary, with whom we stayed two days, lived in a village that appears slightly more prosperous than others we had stayed in on our journey, yet still had only 226 inhabitants. (109) We found some traces of agriculture; every Indian has his own cacao plantation, which gives a good crop by the fifth year but stops fruiting earlier than in the Aragua valleys. Around San Fernando there are some savannahs with good pasture but only some seven or eight cows remain from a vast herd left behind by the frontier expedition. The Indians are a little more civilized than in the other missions. Surprisingly, we came across an Indian blacksmith.

The city, dominated by the fort, lies at the foot of a hill without greenery. Not one bell-tower nor one dome attract the traveler from afar; just a few tamarind trees and coconut and date palms stand out above the flat-roofed houses. The surrounding plains, especially near the sea, appear sad, dusty and arid, while fresh, luxuriant vegetation marks out the winding river that divides the city from its outskirts and the European settlers from the copper-colored Indians. The isolated, bare and white San Antonio mountain, with its fort, reflects a great mass of light and heat: it is made of breccia, whose strata contain fossil marine life. Far away towards the south you can make out a dark curtain of mountains. They are the high calcareous New Andalusian alps, topped with sandstone and other recent geological formations. Majestic forests cover this inland mountain chain linked along a forested valley with the salty, clayey and bare ground around Cumana. In the gulf and on its shores you can see flocks of fishing herons and gannets, awkward, heavy birds, which, like swans, sail along the water with their wings raised. Nearer the inhabited areas, you can count thousands of gallinazo vultures, veritable flying jackals, ceaselessly picking at carcasses. A gulf whose depths contain hot thermal springs divides the secondary from the primary and schistose rocks of the Araya peninsula. The two coasts are bathed by a calm blue sea lightly rippled by a constant breeze. A dry, pure sky, only lightly clouded at sunset, lies above the sea, over a peninsula devoid of trees and above the Cumana plains, while one sees storms building up and bursting into fertile downpours around the inland mountain peaks.

April 29th. The air was cooler, and without zancudos, but the clouds blocked out all the stars. I begin to miss the Lower Orinoco as the strong current slowed our progress. We stopped for most of the day, looking for plants. It was night when we reached the San Baltasar mission or, as the monks call it, la divina pastora de Baltasar de Atabapo. We lodged with a Catalan missionary, a lively and friendly man who, in the middle of the jungle, displayed the activities of his people. He had planted a wonderful orchard where European figs grew with persea, and lemon trees with mamey. The village was built with a regularity typical of Protestant Germany or America. Here we saw for the first time that white and spongy substance which I have made known as dapicho and zapis. We saw that this stuff was similar to elastic resin. But through sign language the Indians made us think that it came from under ground so we first thought that maybe it was a fossil rubber. A Poimisano Indian was sitting by a fire in the missionary hut transforming dapicho into black rubber. He had stuck several bits on to thin sticks and was roasting it by the fire like meat. As it melts and becomes elastic the dapicho blackens. The Indian then beat the black mass with a club made of Brazil-wood and then kneaded the dapicho into small balls some 3 to 4 inches thick, and let them cool. The balls appear identical to rubber though the surface remains slightly sticky. At San Baltasar they are not used for the game of pelota that Indians play in Uruana and Encaramada but are cut up and used as more effective corks than those made from cork itself. In front of the Casa de los Solteros - the house where men lived - the missionary showed us a drum made from a hollow cylinder of wood. This drum was beaten with great lumps of dapicho serving as drumsticks. The drum has openings that could be blocked by hand to vary the sounds, and was hanging on two light supports. Wild Indians love noisy music. Drums and botutos, the baked-earth before trumpets, are indispensable instruments when Indians decide to play music and make a show.

At Davipe we bought provisions, including chicken and a pig. This purchase greatly interested the Indians, who had not eaten meat for ages. They urged us to leave for Dapa Island where the pig was to be killed and roasted overnight. In the convent we just had time to examine great piles of the mani resin and rope from the chiquichiqui palm, which deserves to be better known in Europe.

Some of the rivers flowing into Lake Valencia come from thermal springs, worthy of special note. These springs gush out at three points from the coastal granitic chain at Onoto, Mariara and Las Trincheras. I was only able to carefully examine the physical and geological relations of the thermal waters of Mariara and Las Trincheras. All the springs contain small amounts of sulphuretted hydrogen gas. The stink of rotten eggs, typical of this gas, could only be smelled very close to the spring. In one of the puddles, which had a temperature of 56.2°C, bubbles burst up at regular intervals of two to three minutes. I was not able to ignite the gas, not even the small amounts in the bubbles as they burst on the warm surface of the water, nor after collecting it in a bottle, despite feeling nausea caused more by the heat than by the gas. The water, when cold, is tasteless and quite drinkable.

That night Bonpland had a fever; but being brave, and gifted with that good character which a traveler should rank higher than anything else, he took up his work the next morning. The blow from the macana reached the crown of his head; he felt it for two to three months, up to our stay in Caracas. When he bent down to pick up plants he was several times made dizzy, which made us worry that some internal damage might have been done. Luckily our fears had no base and these alarming symptoms slowly vanished. The Cumanà inhabitants showed us the greatest kindness. We discovered that the mulatto came from one of the Indian villages round the great Maracaibo lake. He had served on a pirate ship from the island of Santo Domingo and, after a quarrel with the captain, had abandoned ship on the Cumanà coast. Why, after knocking one of us down, did he then try to steal a hat? In an interrogation his answers were so confused and stupid that we were unable to clear this matter up.